10 The same shall443drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented444with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:10.The same shall drink of the wine of the wrath of God.See Notes onver.8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes onIs.li.17. ¶Which is pouredout without mixture.Without being diluted with water—that is, in its full strength. In other words, there would be no mitigation of the punishment. ¶Into the cup of his indignation.The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in2 Th.ii.12. See Notes on that verse. ¶And he shall be tormented.Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see Notes onch. ix.5;xi.10.Comp.alsoch. xviii.7, 10, 15;xx.10;Mat.viii.29;Mar.v.7;Lu.viii.28. The word commonly denotes severe torture. ¶With fire and brimstone.As ifwith burning sulphur. See Notes onLu.xvii.28–30.Comp.Ps. xi.6; Jobxviii.15;Is.xxx.33;Eze.xxxviii.22. The imagery is taken from the destruction of Sodom and Gomorrah,Ge.xix.24. The common representation of the punishment of the wicked is, that it will be in the manner here represented,Mat.v.22;xiii.42;xviii.9;xxv.41;Mar.ix.44–48;2 Pe.iii.7; Jude 7;Re.xx.14.Comp.Notes onMat.v.22;Mar.ix.44. ¶In the presence of the holy angels.This may mean either (a) that the angels will be present at their condemnation (Mat.xxv.31), or (b) that thepunishmentwill be actually witnessed by the angels, as it is most probable it will be.Comp.Is.lxvi.24;Lu.xvi.23–26. ¶And in the presence of the Lamb.The Lamb of God—the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.
10 The same shall443drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented444with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
10.The same shall drink of the wine of the wrath of God.See Notes onver.8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes onIs.li.17. ¶Which is pouredout without mixture.Without being diluted with water—that is, in its full strength. In other words, there would be no mitigation of the punishment. ¶Into the cup of his indignation.The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in2 Th.ii.12. See Notes on that verse. ¶And he shall be tormented.Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see Notes onch. ix.5;xi.10.Comp.alsoch. xviii.7, 10, 15;xx.10;Mat.viii.29;Mar.v.7;Lu.viii.28. The word commonly denotes severe torture. ¶With fire and brimstone.As ifwith burning sulphur. See Notes onLu.xvii.28–30.Comp.Ps. xi.6; Jobxviii.15;Is.xxx.33;Eze.xxxviii.22. The imagery is taken from the destruction of Sodom and Gomorrah,Ge.xix.24. The common representation of the punishment of the wicked is, that it will be in the manner here represented,Mat.v.22;xiii.42;xviii.9;xxv.41;Mar.ix.44–48;2 Pe.iii.7; Jude 7;Re.xx.14.Comp.Notes onMat.v.22;Mar.ix.44. ¶In the presence of the holy angels.This may mean either (a) that the angels will be present at their condemnation (Mat.xxv.31), or (b) that thepunishmentwill be actually witnessed by the angels, as it is most probable it will be.Comp.Is.lxvi.24;Lu.xvi.23–26. ¶And in the presence of the Lamb.The Lamb of God—the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.
11 And the445smoke of their torment ascendeth up for ever and ever: and they446have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.11.And the smoke of their torment.The smoke proceeding from their place of torment. Thislanguageis probably derived from the account of the destruction of Sodom and Gomorrah,Ge.xix.28: “And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. ¶Ascendeth up.Continually rises from that world of woe. ¶For ever and ever.See Notes on Jude 7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that “the smoke of their torment ascends;” but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormentedwhileit ascended; and, as this is declared to be “for ever and ever,” it implies that the sufferings of the wicked will be eternal: and this is such language aswouldnot, andcouldnot have been used in a revelation from God, unless the punishment of the wicked is eternal.Comp.Notes onMat.xxv.46. ¶And they have no rest day nor night.“Day and night” include all time; and hence the phrase is used to denote perpetuity—always. The meaning here is, that theyneverhave any rest—any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strangethat any of our race will persevere in sin, and go down to those unmitigated and unending sorrows! ¶Who worship the beast and his image.See Notes onch. xiii.4,15. ¶And whosoever receiveth the mark of his name.See Notes onch. xiii.17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.
11 And the445smoke of their torment ascendeth up for ever and ever: and they446have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
11.And the smoke of their torment.The smoke proceeding from their place of torment. Thislanguageis probably derived from the account of the destruction of Sodom and Gomorrah,Ge.xix.28: “And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. ¶Ascendeth up.Continually rises from that world of woe. ¶For ever and ever.See Notes on Jude 7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that “the smoke of their torment ascends;” but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormentedwhileit ascended; and, as this is declared to be “for ever and ever,” it implies that the sufferings of the wicked will be eternal: and this is such language aswouldnot, andcouldnot have been used in a revelation from God, unless the punishment of the wicked is eternal.Comp.Notes onMat.xxv.46. ¶And they have no rest day nor night.“Day and night” include all time; and hence the phrase is used to denote perpetuity—always. The meaning here is, that theyneverhave any rest—any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strangethat any of our race will persevere in sin, and go down to those unmitigated and unending sorrows! ¶Who worship the beast and his image.See Notes onch. xiii.4,15. ¶And whosoever receiveth the mark of his name.See Notes onch. xiii.17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.
12 Here is the patience of the saints: herearethey that keep the commandments of God, and the faith of Jesus.12.Here is the patience of the saints.See Notes onch. xiii.10. ¶Here are they that keep the commandments of God.That is, in exercising such patience. Those who exercise that “patience” in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, “Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.” ¶And the faith of Jesus.To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.Thedesignof this portion of the chapter (ver.9–12) is to encourage Christians in their trials by the assurance, that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?
12 Here is the patience of the saints: herearethey that keep the commandments of God, and the faith of Jesus.
12.Here is the patience of the saints.See Notes onch. xiii.10. ¶Here are they that keep the commandments of God.That is, in exercising such patience. Those who exercise that “patience” in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, “Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.” ¶And the faith of Jesus.To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.
Thedesignof this portion of the chapter (ver.9–12) is to encourage Christians in their trials by the assurance, that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?
13 And I heard a voice from heaven, saying unto me, Write, Blessedarethe dead which447die in the Lord448from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.13.And I heard a voice from heaven.A voice that seemed to speak from heaven. ¶Saying unto me, Write.Make a record of this truth. We may suppose that John was engaged in making a record of what hesawin vision; he was now instructed to make a record of what heheard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ¶Blessed are the dead.That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ¶Which die in the Lord.Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared forheaven. The phrase “to die in the Lord” implies the following things:—(1) That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him.Comp.Jn.xv.4–7;Ro.xvi.13, 22;1 Co.iv.17;vii.39;Phi.i.14;Col.iv.7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion. (2) To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favour on the bed of death. ¶From henceforth—ἀπάρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the wordblessed—“Blessed henceforth are the dead who die in the Lord;” that is, they will be ever-onward blessed: some with the worddie, referring to the time when the apostle was writing—“Blessed are they who,after this time, die in the Lord;” designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions—“Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said,immediatelyafter their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed, as implying that they whohaddied in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honourable cause; (b) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. Thedesign, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord. ¶Yea, saith the Spirit.The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge). ¶That they may rest from their labours.The word here renderedlabour—κόπος—means properlywailing,grief, fromκόπτω,to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort,Jn.iv.38;1 Co.iii.8;xv.58;2 Co.vi.5;x.15;xi.23, 27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended. ¶And their works do follow them.That is, therewardsor theconsequencesof their works will follow them to the eternal world, the wordworkshere being used for therewardsorresultsof their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked, (a) thatallthat the righteous do and suffer here will be appropriately recompensed there. (b) This isallthatcanfollow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life. (c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ageswhich cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die.Comp.Notes on1 Co.xv.58.
13 And I heard a voice from heaven, saying unto me, Write, Blessedarethe dead which447die in the Lord448from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
13.And I heard a voice from heaven.A voice that seemed to speak from heaven. ¶Saying unto me, Write.Make a record of this truth. We may suppose that John was engaged in making a record of what hesawin vision; he was now instructed to make a record of what heheard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ¶Blessed are the dead.That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ¶Which die in the Lord.Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared forheaven. The phrase “to die in the Lord” implies the following things:—(1) That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him.Comp.Jn.xv.4–7;Ro.xvi.13, 22;1 Co.iv.17;vii.39;Phi.i.14;Col.iv.7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion. (2) To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favour on the bed of death. ¶From henceforth—ἀπάρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the wordblessed—“Blessed henceforth are the dead who die in the Lord;” that is, they will be ever-onward blessed: some with the worddie, referring to the time when the apostle was writing—“Blessed are they who,after this time, die in the Lord;” designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions—“Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said,immediatelyafter their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed, as implying that they whohaddied in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honourable cause; (b) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. Thedesign, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord. ¶Yea, saith the Spirit.The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge). ¶That they may rest from their labours.The word here renderedlabour—κόπος—means properlywailing,grief, fromκόπτω,to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort,Jn.iv.38;1 Co.iii.8;xv.58;2 Co.vi.5;x.15;xi.23, 27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended. ¶And their works do follow them.That is, therewardsor theconsequencesof their works will follow them to the eternal world, the wordworkshere being used for therewardsorresultsof their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked, (a) thatallthat the righteous do and suffer here will be appropriately recompensed there. (b) This isallthatcanfollow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life. (c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ageswhich cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die.Comp.Notes on1 Co.xv.58.
14 And I looked, and behold a white cloud, and upon the cloudonesat449like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.14.And I looked.See Notes onver.1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and thedesignis the same as the previous visions—to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed. ¶And behold a white cloud.Bright, splendid, dazzling—appropriate to be the seat of the Son of God.Comp.Notes onMat.xvii.5;Re.i.7. See alsoMat.xxiv.30;xxvi.64;Lu.xx.27;Ac.i.9;1 Th.iv.17;Re.x.1. ¶And upon the cloudonesat like unto the Son of man.Comp.Notes onch. i.13;Da.vii.13. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of “the Son of man” peculiarly belonged—the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii.13); subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself,Mat.viii.20;ix.6;x.23;xi.19;xii.8, 32, 40,et al.¶Having on his head a golden crown.Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe. ¶And in his hand a sharp sickle.The wordsicklehere—δρέπανον—means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. Seever.17. The image of aharvestis often employed in the New Testament to describe moral subjects,Mat.ix.37, 38;xiii.30, 39;Mar.iv.29;Lu.x.2;Jn.iv.35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off—for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvest-field were gathered in,—illustrating the reception of the righteous into the kingdom,—and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed,ver.19, 20.
14 And I looked, and behold a white cloud, and upon the cloudonesat449like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
14.And I looked.See Notes onver.1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and thedesignis the same as the previous visions—to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed. ¶And behold a white cloud.Bright, splendid, dazzling—appropriate to be the seat of the Son of God.Comp.Notes onMat.xvii.5;Re.i.7. See alsoMat.xxiv.30;xxvi.64;Lu.xx.27;Ac.i.9;1 Th.iv.17;Re.x.1. ¶And upon the cloudonesat like unto the Son of man.Comp.Notes onch. i.13;Da.vii.13. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of “the Son of man” peculiarly belonged—the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii.13); subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself,Mat.viii.20;ix.6;x.23;xi.19;xii.8, 32, 40,et al.¶Having on his head a golden crown.Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe. ¶And in his hand a sharp sickle.The wordsicklehere—δρέπανον—means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. Seever.17. The image of aharvestis often employed in the New Testament to describe moral subjects,Mat.ix.37, 38;xiii.30, 39;Mar.iv.29;Lu.x.2;Jn.iv.35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off—for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvest-field were gathered in,—illustrating the reception of the righteous into the kingdom,—and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed,ver.19, 20.
15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud,450Thrust in thy sickle, and reap: for the time is come for thee to reap; for the451harvest of the earth is452ripe.15.And another angel.The fourth in order,ver.6, 8, 9. ¶Came out of the temple.See Notes onch. xi.19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. ¶Crying with a loud voice to him that sat on the cloud.To the Messiah,ver.14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a commandof the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. SeeJn.iii.16, 17;v.19;x.18;xii.49;xiv.31.Comp.Notes onRe.i.1. ¶Thrust in thy sickle, and reap.Into the great harvest of the world. ¶For the time is come for thee to reap.That is, “the harvest whichthouart to reap is ripe; the seed whichthouhast sown has grown up; the earth whichthouhast cultivated has produced this golden grain, and it is fit thatthoushouldst now gather it in.” This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result ofhisculture. ¶For the harvest of the earth is ripe.The “harvest” inreference to the righteous—the fruit of the good seed sown by the Saviour and his apostles and ministers. Thetimealluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.
15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud,450Thrust in thy sickle, and reap: for the time is come for thee to reap; for the451harvest of the earth is452ripe.
15.And another angel.The fourth in order,ver.6, 8, 9. ¶Came out of the temple.See Notes onch. xi.19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. ¶Crying with a loud voice to him that sat on the cloud.To the Messiah,ver.14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a commandof the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. SeeJn.iii.16, 17;v.19;x.18;xii.49;xiv.31.Comp.Notes onRe.i.1. ¶Thrust in thy sickle, and reap.Into the great harvest of the world. ¶For the time is come for thee to reap.That is, “the harvest whichthouart to reap is ripe; the seed whichthouhast sown has grown up; the earth whichthouhast cultivated has produced this golden grain, and it is fit thatthoushouldst now gather it in.” This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result ofhisculture. ¶For the harvest of the earth is ripe.The “harvest” inreference to the righteous—the fruit of the good seed sown by the Saviour and his apostles and ministers. Thetimealluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.
16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.16.And he that sat on the cloud.The Saviour,ver.14. ¶Thrust in his sickle on the earth.To cut down the harvest—that is, to gather his people to himself. ¶And the earth was reaped.So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.
16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
16.And he that sat on the cloud.The Saviour,ver.14. ¶Thrust in his sickle on the earth.To cut down the harvest—that is, to gather his people to himself. ¶And the earth was reaped.So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.
17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.17.And another angel.The fifth in order. This angel came for a different purpose—with reference to the cutting off of the enemies of God, represented by the gathering of a vintage.Comp.Mat.xiii.41;xxiv.31. ¶Came out of the temple which is in heaven.Sent or commissioned by God. See Notes onver.15.¶He also having a sharp sickle.On the wordsickle, see Notes onver.14.
17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.
17.And another angel.The fifth in order. This angel came for a different purpose—with reference to the cutting off of the enemies of God, represented by the gathering of a vintage.Comp.Mat.xiii.41;xxiv.31. ¶Came out of the temple which is in heaven.Sent or commissioned by God. See Notes onver.15.¶He also having a sharp sickle.On the wordsickle, see Notes onver.14.
18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying,453Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.18.And another angel.The sixth in order. He came, like the angel inver.15, with a command to him who had the sickle to go forth and execute his commission. ¶Came out from the altar.This stood in the front of the temple (see Notes onMat.xxi.12;comp.Notes onMat.v.23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation. ¶Which had power over fire.As ifhe kept the fire on the altar. Fire is the usual emblem ofdestruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it. ¶And cried with a loud cry,&c.Seever.15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ¶Thrust in thy sharp sickle.Ver.15. ¶And gather the clusters of the vine of the earth.That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description inIs.lxiii.1–6, respecting the destruction of Edom, and the Notes on that passage. ¶For her grapes are fully ripe.That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. Thetimehere, as in the previous representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.
18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying,453Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
18.And another angel.The sixth in order. He came, like the angel inver.15, with a command to him who had the sickle to go forth and execute his commission. ¶Came out from the altar.This stood in the front of the temple (see Notes onMat.xxi.12;comp.Notes onMat.v.23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation. ¶Which had power over fire.As ifhe kept the fire on the altar. Fire is the usual emblem ofdestruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it. ¶And cried with a loud cry,&c.Seever.15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ¶Thrust in thy sharp sickle.Ver.15. ¶And gather the clusters of the vine of the earth.That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description inIs.lxiii.1–6, respecting the destruction of Edom, and the Notes on that passage. ¶For her grapes are fully ripe.That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. Thetimehere, as in the previous representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.
19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and castitinto the great454wine-press of the wrath of God.19.And the angel thrust in his sickle into the earth.That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men. ¶And castitinto the great wine-press of the wrath of God.SeeIs.lxiii.1–6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as thenumberswill be immensely great, it is called the “greatwine-press of divine wrath.” The symbol appears to be used here alike with reference to thecolourof the wine resembling blood, and thepressurenecessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.
19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and castitinto the great454wine-press of the wrath of God.
19.And the angel thrust in his sickle into the earth.That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men. ¶And castitinto the great wine-press of the wrath of God.SeeIs.lxiii.1–6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as thenumberswill be immensely great, it is called the “greatwine-press of divine wrath.” The symbol appears to be used here alike with reference to thecolourof the wine resembling blood, and thepressurenecessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.
20 And the wine-press was455trodden456without the city, and457blood came out of the wine-press,458even unto the horse-bridles, by the space of a thousandandsix hundred furlongs.20.And the wine-press was trodden without the city.The representation was madeas ifit were outside of the city—that is, the city of Jerusalem, for that is represented as the abode of the holy. The wordtroddenrefers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes onIs.lxiii.2. The wine-press was usually in the vineyard—not in the city—and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. ¶And blood came out of the wine-press.The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ¶Even unto the horse-bridles.Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be agreatslaughter. ¶By the space of a thousandandsix hundred furlongs.That is, two hundred miles; covering a space of two hundred miles square—a lake of blood. This is designed to represent agreatslaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Professor Stuart supposes that it refers to thebreadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determinewhythis space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.Thedesignof this, as of the previous representations in this chapter, is to show thatallthe enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer, than the assurance that allhisfoes will be quelled, and that he will ere long be safe in heaven?
20 And the wine-press was455trodden456without the city, and457blood came out of the wine-press,458even unto the horse-bridles, by the space of a thousandandsix hundred furlongs.
20.And the wine-press was trodden without the city.The representation was madeas ifit were outside of the city—that is, the city of Jerusalem, for that is represented as the abode of the holy. The wordtroddenrefers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes onIs.lxiii.2. The wine-press was usually in the vineyard—not in the city—and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. ¶And blood came out of the wine-press.The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ¶Even unto the horse-bridles.Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be agreatslaughter. ¶By the space of a thousandandsix hundred furlongs.That is, two hundred miles; covering a space of two hundred miles square—a lake of blood. This is designed to represent agreatslaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Professor Stuart supposes that it refers to thebreadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determinewhythis space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.
Thedesignof this, as of the previous representations in this chapter, is to show thatallthe enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer, than the assurance that allhisfoes will be quelled, and that he will ere long be safe in heaven?